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ShefaNetwork.org: The Conservative/Masorti Movement Dreaming from WithinShefaJournal 5770:1

HaNefesh v'HaGuf:

The Relationship Between Conservative Judaism

and the Conservative Movement

Editors NoteNina S. Kretzmer

There is a large difference between Conservative Judaism and

the Conservative Movement. One is a system of ideas and commitments;

the other is a series of institutions born during particular moments

in attempts to give the dream a body, a vehicle for becoming real.

~Rabbi Menachem Creditor

I believe that our identities as Conservative Jews are, without question, shaped

by our experiences within the institutions of the Conservative Movement. Ilearned that I loved Conservative ritual by celebrating Shabbatand the chagim

in shul; I became proud of my identity by truly living it every day as a Ramah

camper and staff member; I experienced and learned to celebrate the tension

between the secular and religious parts of my life through USY, especially as a

Religion/Education Vice President of a chapter board; and I fell in love with

study because of the Jewish Theological Seminary. Ive often wondered if we

Conservative Jews take the shaping of our identities for granted, as if the

institutions of the Movement will always be there to facilitate our growth. I

know that I did.

This question became ever more pertinent to me when I attended a lecturegiven by Rabbi Michael Greenbaum, vice chancellor of JTS, to promote the

second publication of his book Louis Finkelstein and the Conservative

Movement: Conflict and Growth. I was troubled by the proven

nondenominationalism of JTS in the Finkelstein era, a thirty-two year period;

after all, wasnt JTS always the fountainhead of the Conservative Movement?

Wasnt it always there to give the dream of Conservative Judaism a vehicle

for becoming real?

Today, as we see the Conservative Movement losing numbers and struggling to

cope with the natural tensions of Conservative Judaism, Greenbaums book is

extremely relevant. He discusses the past relationship between the ConservativeMovement and Conservative Jews in a period of growth. As we revitalize the

Conservative Movement and reexamine Conservative Judaism, with the goal of

future growth, we must consider two questions that is extremely relevant to

Greenbaums book: Do our institutions relate to Conservative Jews and

Conservative Judaism today? How should our institutions do so?

continued on next page

The Mission of the ShefaNetwork is

two-fold: To bring together dreamer

from within the Conservative

Movement and to give their dreams

audible voice.

We are part of the Conservative

Movement and commit ourselves towork towards its health. Be a part of

our community of builders and

dreamers!

In this ShefaJournal:

1.Editors Note, by Nina S. Kretzmer2.Shmirat HaGuf, byRabbi Menache

Creditor

Part I: The Shmirat HaGuf

Discussion

3. Fred Passman5. Rabbi David Bockman, response by

Fred Passman6. Steven Katz7. Dr. Jonathan S. Woocher8. Responses by Fred Passman, Paul

Levine

Part II: An Issue of Past, An Issue o

Present: Responses to

Previous ShefaJournals

10. Rabbi Nicole Guzik, Response byRabbi Neil Gillman

11. Rabbi Jim Rogozen, Larry Lenhoff,Response by Rabbi Randall J.Konigsburg

14. Jacob B. Ukeles, Responses by PaLevine & Jonah Rank

19. Paul Levine, Response by FredPassman


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Shmirat HaGuf: Caring for the Body of

Conservative Judaism

Rabbi Menachem Creditor

When you care about someone orsomething, you do what you can, andperhaps more, to make sure they thriand endure. Caring isnt easy, it isnt

simple, and it is demanding.

I care about Conservative Judaism. Ivgrown up in its schools, shuls, andcamps. The melodies of my davening,the flavor of my teaching everythingdo as a rabbi, as a Jew, as a person began as a gift of ConservativeJudaisms ideas, programs and

teachers. I have overflowing love andgratitude in return.

Which is why were part of a fight for

its future.

There is a large difference betweenConservative Judaism and theConservative Movement. One is asystem of ideas and commitments; thother is a series of institutions bornduring particular moments in attemptto give the dream a body, a vehicle fobecoming real.

We believe in the eternity of the soul,that a life doesnt require a body to b

connected to this world. But thats n

good enough.

Conservative Judaism lives today in aconstellation of institutions, some ofwhich function well, and some whichdo not. What is important toremember, as the vitality of each isassessed, is that each was born torespond to a specific need. Asconditions (and therefore needs)change, institutional realities mustshift. And while thats not how things

usually work institutions fight changat all costs it is necessary to look

beyond institutional survival if each isto truly function as a living body for thspirit of Conservative Judaism.

We cant know what comes next in th

life of Conservative Judaism.

But, as with Noach, starting with aredemptive part of what was is oneavailable path as the spirit ofConservative Judaism reemerges.

Editors Note continued

In this journal, we discuss the past, present, and future relationship between

Conservative Judaism and the Conservative Movement and provide solutions to

keep that relationship strong. We define the two entities according to Rabbi

Menachem Creditors definition (shown above). The journal consists of two

parts: 1) an edited version of posts stemming from Shmirat HaGuf: Caring for

the Body of Conservative Judaism, the piece in which Rabbi Creditors definition

was written, and 2) responses to quotes from our previous journals, all with the

goal of responding to the question of relationship and relevance.

The twofold mission of the Shefa Network is: to bring together dreamers from

within the Conservative Movement, and to give their dreams an audible voice. I

sincerely hope that this journal, in addition to realizing our mission, continues

to establish the ability of all dreamers to be part of a solution so desperately

needed. Its time to ensure the ability of the Conservative Movement to

channel Conservative Judaism and shape the lives of Conservative Jews to

ensure the legacy of the dreams we hold dear.

My thanks to Rabbi Creditor for his guidance, support, and the opportunity to

not just be a member of the Shefa Network, but to also guest-edit this journal.

Nina S. Kretzmer

13 Shevat 5770

January 28, 2010

Millwood, New York

Nina S. Kretzmer is a senior at Horace Greeley High School in Chappaqua, New York. In the fall, she will

begin her freshman year at Barnard College and Albert A. List College of the Jewish Theological

Seminary of America.

I am not an advocate for frequent changes in

laws and constitutions. But laws and

institutions must go hand in hand with the

progress of the human mind. As that becomes

more developed, more enlightened, as new

discoveries are made, new truths discovered

and manners and opinions change, with the

change of circumstances, institutions mustadvance also to keep pace with the times.

- Thomas Jefferson, inscribed

on the Jefferson Memorial Rotunda


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Part I: The Shmirat HaGuf Discussion

It Begins with the Local CommunityFred Passman

I confess that Im a bit troubled by the assertion: There is a large difference between Conservative Judaism and the

Conservative Movement. One is a system of ideas and commitments; the other is a series of institutions born during

particular moments in attempts to give the dream a body, a vehicle for becoming real.

Perhaps my discomfort derives from the myriad ways one can define a movement. Some might argue that ideas and

commitments exist in an ether; separate from people who make those commitments and think/share those ideas. When

think of the Conservative Movement, I think of all Conservative Jews who identify with Conservative Judaism. Id argue

that the institutions are not the movement. Individually, they are what their community members make of them. No two

communities live Conservative Judaism the same way. What we hope all CJ communities share is an understanding that

CJ is meant to be a continuation of the Rabbinic tradition, in which our greatest rabbis render opinions in teshuvotand

takanotthat define the boundaries of behavior that are within the domain of CJ, and that local rabbis interpret those

teshuvotand takanotinto normative behavior within their respective communities.

Okay, thats the fantasy. Its also at the heart of what it means to be a CJ. Do we as individual Conservative Jews acceptthe authority of the Committee on Jewish Laws and Standards (CLJS)? Do we even know that it exists? Have we inherited

a single line of tradition or have we really inherited an amalgam of traditions each derived from the regions from which

our forbearers emigrated? Id argue that one aspect of the CJ big tent concept reflects the diverse regional customs that

comprise CJ. This is CJ and the Conservative Movement. They are inseparable. Recognizing that on many specific topics

CLJS has issued conflicting teshuvot, we risk disenfranchising many Conservative Jews when we assert that a single set of

practices defines Conservative Judaism. Its not the practices, its how each community came to adopt them are they

within the pale of CJ as defined by the nearly 100 years of opinions and rulings provide by the CJLS?

(A point of clarification: Acknowledging the authority of the CJLS and the definition of Mitzvah as commandment is not

equivalent to 100 % compliance with halacha. We are human and we invariable choose not to obey the lawIt is having

an understanding that: a) you know the law; b) you are aware that you are violating the law when you violate halacha; 3)you have a sense that in the grand scheme of things, it really does matter.)

Now, if we look at the various ubercommunities within CJ, we can easily get distracted. Organizations like the Federation

of Mens Clubs, Womens League and USCJ are simply confederacies of community groups. As confederacies, they try to

meet specific needs of their member groups: congregational Mens Clubs, Sisterhoods and Board, respectively. Although

they are often (especially USCJ) accused of willful negligence, they are a reflection of the communities that they serve.

They are slow to change because they serve the often conflicting priorities, needs and desires of communities with over

600 members. Each uber-organization (meta-organization?) addresses specific aspects of CJ community life. In trying to

meet the median needs of their member organizations, they invariable generate dissatisfaction.

The more I examine the dynamics between congregations and an organization like USCJ, the more parallels I see between

those dynamics and the dynamics between congregational leaders and their fellow congregants. At the congregational

level, leaders are frequent confronted with: Why should I pay dues?, Why should I devote my time and emotional

energy to this community?, Why should I make contributions over and above the dues that you charge me? Why

should I participate in programming?, Why do you keep the shulso hot/cold (this tends to be an age and gender debate

in almost every sanctuary)? Okay, I dont recall any posts on the USCJ Presidents Listserv complaining about the

thermostats setting. But in general, the malaise affecting the movement reflects the malaise within individual

communities.



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Fred Passman, continued

My hard-nosed impression is that in our attempt to build membership, rather than

community, we have tread very lightly on explaining to current and prospective

members of our communities what we expect of them as Conservative Jews. Some

years ago, there was an attempt to set standards for synagogue lay leaders. It died

quickly on the vine as soon as it became clear that there wasnt a sufficient pool of volunteers who were willing to accept

the precepts of normative Conservative Judaism. This is the movement today.

Over the past six months Ive had an opportunity to visit quite a few congregations; mostly due to my travel schedule

not as a USCJ fact finder. A recurring theme is that the young folks tend to spend Shabbatat nearby Orthodox

congregations. Listening to these complaints about the lost youth, I dont get a sense that the kids are looking for

Kabbalat Shabbatwith musical instruments, or a shortened service. I get a sense that they are looking for a meaningful

prayer experience that enables them to be immersed in the liturgy, rather than treated as a semi-passive audience. But

wait! These kids arent our primary benefactors. Creating a liturgical experience that resonates with our day-school

graduates and products of Ramah, USY on Wheels, Nativ and the other cultural immersion programs that todays young

adults have experienced might chase away the passive crowd. We might temporarily lose revenues if members choose

not to be challenged to grow Jewishly. And so our movement faces a situation: do we dare to be passionate about CJ and

encourage our fellow community members to share our passion, or do we wonder why folks are drifting in and out of ou

communities without ever really making a commitment? If we choose the former course, how do we foster a supportive

environment that wins peoples engagement, rather than attempts to cajole folks out of their current state?

Taking the long view, I feel that we are beginning to see a new generation of young rabbis who understand how to

balance the more intellectual/cerebral aspects of Jewish learning with an unabashed embrace of the emotional/spiritual

side of Jewish living. In time, Menachem, you and your contemporaries will become normative. Your communities will

also become normative and the overly cerebral CJ of the 20th century will be part of our history; valued for its

contributions to Jewish life in that time, but critiqued for the challenges that it created. To those who argue that we don

have time, I commend them to Josephus Flavius. I find that his observations on the Jewish community of his time are

quite reassuring. He writes about the same issues that we discuss today. Americanization/Westernization has replaced

Hellenization as the major threat to Jewish continuity, but most of the other issues are remarkably similar. Weve been

dealing with them for nearly 2,000 years.

As our individual communities evolve, so with the meta-institutions that try to provide some harmonization of custom

and process among the member communities. But at any given point in time, CJ will be what the CM makes it. It begins

with the local community and that communitys leadership.

Bididut,

Fred PassmanFred Passman is Vice President of the New Jersey Region of United Synagogue of Conservative Judaism.


Security is mostly superstition. It does not exist in nature,nor do the children of men as a whole experience it. Avoidingdanger is no safer in the long run than outright exposure. Lifeis either a daring adventure, or nothing. To keep our facestoward change and behave like free spirits in the presence offate is strength undefeatable.

-Helen Keller


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Body or MethodRabbi David Bockman

When I think of the Conservative Movement, I think of all Conservative Jews

who identify with Conservative Judaism. Id argue that the institutions are not

the movement. Individually, they are what their community members make of

them. No two communities live Conservative Judaism the same way. This is a

profound discussion, but to me the question is not how do we embody an

authentic Conservative Judaism, but rather how do we embody an authentic

Judaism?~Fred Passman

The answer to the first question might have something to do with institutions, but the answer to the second question is -

for me - a resounding "as Conservative Jews."

I don't think Conservative Judaism is the body that needs to be protected, shielded and nurtured. It is, rather the method

by which we protect, shield and nurture Jews and Judaism in general, which to me is much more deserving of our heart

and soul.

Or, to put it another way: God made a covenant with the Jews, and through my Conservative Jewish eyes, I live out that

covenant in my life.

Or, to put it in yet another further way: Conservative Judaism is not a new and separate religion (as some Orthodox in

Israel might express it), but rather it is the most authentic and traditional reading I can find of the Judaism that's been

flowing for thousands of years as lived in this world. Both Orthodoxy (as it expresses itself these days) and Reform are

aberrations.

Do our synagogues' members live up to that?

Many (maybe most) do not, but there is a truth to be found there. Even if all the CJ institutions were to disappear

(rahmana litzlan), it would still be the truest expression of Judaism in our time.

That's why in some ways I'm not worried about the fate of Conservative Judaism, but in others I am extremely worried.

________________________________________________________________________________________

A Response to Rabbi Bockman from Fred Passman

David: Your comment, I don't think Conservative Judaism is the body that needs to be protected, shielded and

nurtured. It is, rather the method by which we protect, shield and nurture Jews and Judaism in general, which to me is

much more deserving of our heart and soul is very intriguing.

How does one go about preserving a particular approach to Judaism without inspiring and maintaining a community

that shares that approach, or at least subscribes to it and affirms its validity? Thats the issue which, for me, makes it

difficult to separate the Nefesh & Gufof CJ. I fully agree with you that CJ as we understand it represents the

conservation of the rabbinic model as it has been practiced at least since the Mishnaic period. Since its the community ocongregations that share a similar understanding of the tradition that we are conserving, that sustains congregations,

centers of learning and networks for interaction among those communities that identify themselves as sharing the mode

of Judaism espoused by CJ, how do we sustain our approach without an institutional existence?

Would ours or any other collective understanding of Judaism persist without institutions designed to teach, practice and

promote that understanding, whether it be ultra-fundamentalist Haredi theology, Humanistic Judaism or CJ? If you can

envision how that would work, and can share you vision with us, I think it would be the start of a fascinating discussion

string among us Shefanicks.

continued on next a e


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We need our institutions to cultivate a critical mass of Jews who share

a similar understanding of Judaism and who are willing to invest of

themselves spiritually, physically and intellectually in a balanced

way that results in living rich, rewarding lives. Easy to say, but

quite complex to pull off. If we cant pull it off, Im afraid that our

institutions will collapse. If our institutions collapse then Im afraid that CJs current adherents will disperse and be

absorbed into movements who have a different perspective on Jewish tradition than we do. Thats only a significant lossif we believe that our approach to Judaism is unique and worth promoting.

Thank you for your thought provoking comments,

Fred Passman

__________________________________________________________________________________________

A Response to Fred Passman from Steven Katz

Fred, you bring up some interesting points.

I personally do agree with the assertion that There is a large difference between Conservative Judaism and the

Conservative Movement. One is a system of ideas and commitments; the other is a series of institutions born during

particular moments in attempts to give the dream a body, a vehicle for becoming real.

Could one exist without the other? Most definitely for those that understand what CJ is and want to practice their

Judaism via that lens. Would this cause CJ to grow as the lens of choice among most Jews? Probably likely not because

whether one likes it or not you need institutions that are properly structures to connect people to Judaism via the

conservative lens or any other Jewish lens. Our issue in my opinion has not been one of not having a wonderful way of

viewing and practicing Judaism it has been that our institutions have not adopted themselves to modern times. I find it

constantly paradoxical that CJ which prides itself on viewing Judaism through the lens of tradition and change has as a

movement associated with it (that series of institutions) that seem to have for many years stubbornly forgot the change

part of that equation.

The ideas and commitments of CJ have their boundaries and yet are flexible enough to adopt themselves to modern

times and the needs to Jews today including the blessing and challenges of being Jewish in a free and secular society with

many choices. The institutions (and I will include in this both the national institutions and many synagogues themselves)

have not been able to adopt to changes in our modern society very well. They have been slow to change in a time when

changes in organizations to meet the needs of their constituents occur more quickly than any other time in history. This

does not mean a sacrifice of the ideals of CJ but it does mean changes into how those ideals are taught, practiced and

delivered to connect with and meet the needs of Jews in todays society so they can move up their own escalator of

Judaism looking ahead with a CJ lens.

Steven Katz


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The Compelling IdeaDr. Jonathan S. WoocherChief Ideas OfficerDirector, Lippman Kanfer InstituteJESNA

As always, I appreciate the thoughtfulness of this Shefa discussion. Id like to contribute two additional ideas:

1.When we speak about our religious or denominational movements today, I believe we are really speaking about at

least five distinct, though overlapping, elements:

a) an ideology and set of practices that reflect that ideology (what I think is meant when people speak of

Conservative Judaism);

b) a program, which is a set of actions and activities being pursued by and urged on those connected to the

movement and which may (should) reflect the ideology, but is generally selective and focused, not

encompassing of the entire ideology (what is the Conservative movements program today?);

c)a set of institutions (what has been referred to in this discussion as the guf);

d) people: leaders, teachers, fellow congregants, people we were in camp or youth group or Schechter with a

major factor when individuals or families decide which movement to identify with; and

e)what for lack of a better term, I will call a style different movements definitely have different styles of

worship, study, discourse, etc., even when their ideologies or programs are similar, and movements may have

more than one style, with some adherents strongly favoring one style over another to the point of seeing it

as the only legitimate style for that movement. A thorough assessment of where the Conservative

movement stands today, why it is attracting some and not others, requires an examination of all of these

elements. As an example: When we bemoan the fact that many Jews who identify as Conservative do not

appear to share, or at least to practice, its currently normative ideology, we may be failing to recognize that

other elements of the movement are more important to them. The question I would pose is: Do we want to

make one of these elements (say, ideology or loyalty to the movements institutions) a litmus test, or are we

prepared to say that one can be a Conservative Jew in a variety of ways (e.g., by joining in its prayer and

study regardless of the ideology one holds and practices)?

2.More generally, I think we need to look at our use of the word movement altogether to see whether our currentreality really fits what a movement means. Although words can mean whatever we want them to (as long as others

accept the usage), when I think of great movements in Jewish and human history (Hasidism, the Enlightenment,

Zionism, womens rights, civil rights), what characterized them even more than the five elements I listed above was a

powerful and simple animating idea around which people could be galvanized. (One could, e.g., argue that the civil rights

movement in its heyday had many ideologiesranging from the Urban Leagues to SNCCs but that what animated it

was the simple idea of equal rights regardless of race. So too with the Zionist movement.) An animating idea is more

than a slogan or a tag line. Its a compelling articulation of a vision that can motivate action. In this sense, I dont think

there is a Conservative movementat least I cannot identify the compelling idea that calls us to action. That doesnt

mean the Conservative movement is doomed; we dont spend all or even most of our lives in movements. But, it is, I

think, something for us to be aware of as we discuss our ideology and institutions. In the end, neither of these may

suffice to reinvigorate Conservative Judaism unless we can identify the compelling idea and vision that will excite andengage.

Dr. Jonathan S. Woocher



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A Response to Dr. Jonathan S. Woocher from Fred Passman

Jonathan:

I think your analysis truly helps to clarify the discussion. If I understand your explanation, the concept ofmovementis

informed by each of the five elements you describe. The theology of our (CJs) approach to the Jewish tradition is not the

movement, but is an integral part of what defines the movement.

I like your breakdown of the concept into five interwoven elements. I suggest that the synthesis of the 1st and 4thelement represents the Nefesh; while the synthesis of the 3rd and 4th elements constitutes the Guf. The engaged people

contribute to both Nefesh and Guf, though if I were to draw a Venn diagram, 90 to 95% of thepeople elementwould be

in Guf; the balance in Nefesh. That may simply be a personal perspective.

Whats particularly helpful about your having divided the discussion into 5 categories is that it highlights the need to have

separate, but connected, conversations about each of the elements.

I see your point about how CJ pales against other movements in that we dont have a clearly and broadly articulated

unifying concept. During his first speech to USCJ (December 2007 Biennial Convention), Chancellor Eisen clearly and

unequivocally articulated his belief that CJ is the most authentic continuation of the rabbinic tradition as it has been

handed down to us though the generations of rabbinic Judaism, from its inception to our day. Thats pretty clear. The

more challenging parts are getting it more broadly communicated and embraced by those who currently identify

themselves as being Conservative Jews. Historically, CJ congregations have been a bit timid about articulating what it

means to be a CJ. According to Neil Gillman, this reticence was intentional, in order to attract diverse Jews into the

synagogue community. I suspect strong, valid arguments can be made both for becoming more vocal and more overt

about expressing what it means to be a CJ, or for continuing the policy of trying to be all things to all people. Personally, I

feel that for us to thrive in the future, we need to risk further thinning of our ranks by articulating our unifying concept.

There will undoubtedly be some who feel that CJ is not the approach to Judaism that resonates with them. They will look

elsewhere. Others who hadnt realized that CJ truly aligns with their personal approach may then be drawn to a

movement that has a clearly articulated unifying concept. In case study after case study, organizations who drift from

their core concepts grow weak. Those that passionately embrace the core concept tend to thrive. You cited some

excellent examples. I might add the Kibbutz Movement as an example of a concept that flourished during a period whenit was sustained by a compelling, unifying vision. Its not a vision that is compelling to the current generation, and in

consequence, kibbutzim are either reinventing themselves or disappearing.

Jonathan, thank you for your very insightful contribution to the conversation.

Bididut,

Fred Passman

_________________________________________________________________________________________

Global Vision and MissionPaul Levine

I think that Chancellor Eisens articulation may help form the basis of a much needed globally unifying vision for CJ.

The only CJ vision statement that I am familiar with is the USCJ vision that promotes the role of the synagogue in Jewish

life in order to motivate Conservative Jews to perform mitzvot resulting in the USCJ mission to strengthen and serve

affiliated congregations and their members.



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Paul Levine, continued

Despite this limited institutional mission, USCJ has somehow been afforded the opportunity

to publicly define what the Eight Behavioral Characteristics of a Conservative Jew.

I find a disconnect and even dissonance between this widely publicized characterization

and what might characterize a Conservative Jew aspiring to Chancellor Eisens clear

and unequivocal articulation that CJ is the most authentic continuation of the

rabbinic tradition from its inception to our day.

I hope not to offend, with my personal comments as I try to express where I feel the characterization is lacking. It just

seems that we could aspire to something more compelling and inspiring.

The Eight Behavioral Characteristics of a Conservative Jew as portrayed in CJ: Voices of Conservative/Masorti Judaism,

Summer 2009:

1. Support a Conservative synagogue by participating in its activities. Here the first principal is institutional support,flowing from the USCJ mission, followed by leadership development and congregational board training to help

members become more involved. This may be alluding to more than management and political development, but this

is not very clear.

2. Study as a Conservative Jew at least one hour per week. I have enjoyed the online resources provided by JTSA overthe years. However, individual study was never the preferred method for learning. Maybe this should be study with a

Conservative Jew at least one hour per week. I dont see any one CJ synagogue able to sustain, or a community of CJ

synagogues with resources committed to offer, an authentic and routine yeshiva-style partners program engaged in

textual study as Conservative Jews beyond the weeklyparsha study groups. Does this exist anywhere?

3. Employ Jewish values to guide your behavior. Are we afraid to suggest that halacha guide behavior? How many Jewscould articulate what Jewish values are without having to grapple with halacha? (We will do and we will learn.) Where

do Jewish values come from if not by being guided by a legal system, informed by (Torah) study, and inspired by

prayer?

4. Increase your personal Jewish living by adding a minimum of three mitzvota year. What is the goal here? Lubavitchstarts with Shabbat(candles), Tefillin (tefilah) and kashrut- and it is pretty clear where they are heading with this. USC

begins by talking about helping us live according to the Jewish calendar, and recognize the temporal and seasonal

nature ofmitzvot. I read that USJ has a Commission to Inspire Commitment to Halacha. How does this flow from avision/mission limited to institutional support?

5. Employ the values oftikkun olamto help in the worlds continual repair. Is Tikkun Olam a value, or a concept/call toaction? (One could employ the concept ofTikun Olamin daily actions and as a community to help in the worlds

continual repair as guided by Jewish teachings and values.)

6. Make decisions about Jewish behavior only after considering the effect these decisions will have on Klal Yisrael.Only Jewish behavior and what about halacha? If we are guided by halacha, than all decisions become Jewish, and

will ultimately honor Klal Yisrael. (And since CJ integrates community and Rabbinic leadership into the dynamics of

halachic decision-making, laity should be involved and able to make informed decisions.)

7. Increase ties and connections to Israel. Agreed. It is worth noting that because CJ is the most authentic continuationof the rabbinic tradition from its inception to our day, that only CJ was able to immediately and consistently support

of the modern State of Israel. (Staying at the Agron Street Guest House should be more widely publicized and

promoted as a direct benefit for CJ congregational members.)8. Study to increase our knowledge of Hebrew.How is this a characteristic or goal in itself? How about, Learn Hebrew

to improve your participation in prayer, understanding in study, and connection to Israel and Klal Yisrael.

So, how would these characteristics be displayed differently if they flowed from a global vision and mission of CJ as

opposed to an institutional one? Also, where does the centrality ofTorah fit in when it comes to defining CJ or

characterizing CJ synagogue members?

Paul Levine


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Part II: An Issue of Past, An Issue of Present

Responses to Previous Journals

The hope for the Conservative movement does not lie within the listing of numbers; rather, our

success as a movement lies within our continued efforts to make Torah relevant, real, heartfelt, and

constantOur movement will develop and mature when werealize how connected our souls are to

the tradition that we choose to uphold and to the people that maintain that tradition.

~Rabbi Nicole Guzik, ShefaJournal 5766, p. 75

Response by Rabbi Neil Gillman

For decades now, I have been teaching Clifford Geertzs seminal essay Religion as a Cultural System as the classical

statement of what a religion is supposed to do. The key to that statement lies in Geertzs definition of religion as a system

of symbols designed to create a sense of a pervasive order in our experience of the world. Buttressed with an extended

citation from the work of Suzanne Langer, Geertz claims that the one thing we humans can not tolerate is a sense that

the world is chaotic, that we have no way of orienting ourselves to reality. Religion is, according to Geertz, an orderingdevice and it works because the need indeed the demandfor order comes from deeply within ourselves. Thats why,

to quote a student of mine, Communities create religions like apple trees produce apples.

Writing in an entirely different context, more recently, I found myself arguing that the distinctive mark of our

Conservative Movement is that it thrives on tension. All of our central theological and ideological positions, as I

understand them, stress their inherent ambiguity. We cant know precisely what God is like, we dont know what really

happened at Sinai if anything, so we cant know what it is that God wants from us. Tension, ambiguity - therefore

pluralism, no sense of the very possibility of attaining truth with an upper case T because there is no single truth, just

my truth, your truth, their truth.

Ive just recently come to appreciate how subversive my reading of Conservative Judaism becomes, particularly in the

light of Geertzs prescriptions. I argue that what we have to offer is a mature reading of Jewish religion, that some of our

congregants may well appreciate the value of tension, that tension can be productive, creative, even inspiring and mainly

intellectually honest. My sense is that these qualities may override the need for an ordered reading of reality.

On the other hand, these very qualities may explain first, the wide gap between our laypeoples reading of Conservative

Judaism and that of our rabbis and professors; our lay congregants seem to be drifting to the left, and in somewhat

smaller numbers, to the right. Both groups seem to want to avoid the tension. Second, it may explain why Conservative

Judaism may always remain an elitist movement. We may never become a mass movement, nor should we want to, nor

should we mourn our diminishing numbers.

Neil Gillman is Emeritus Professor of Jewish Philosophy at the Jewish Theological Seminary.



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Who is Catholic Israel today? We need to know the target audience

better, or perhaps reshape the current audience, or even choose a

different target audience, before we publish yet another pronouncement

that will confuse more than clarify.

~Rabbi Jim Rogozen, ShefaJournal 5768:2, p. 12

Solomon Schechter presented the idea of Catholic Israel, his translation for Klal Yisrael, as the living

body which is the center of authority. Schechter said that This living body, however is not represented

by any section of the nation, or any corporate priesthood, or Rabbihood, but by the collectiveconscience of Catholic Israel as embodied in the Universal Synagogue. This teshuvah follows the

reinterpretation of Robert Gordis, as quoted by Dorffthat we consider only the practices of Jews

who try to observe Jewish law in making our decisions.

~Larry Lennhoff, ShefaJournal 5768:2, p. 12

Response by Rabbi Randall J. Konigsburg: For the Times, They Are A-Changin

Who is Catholic Israel? To Solomon Schechter, they were the most committed and knowledgeable Jews who were

connected to Conservative Judaism. Conservative congregations, however, were communities that extended far beyond

the core of the knowledgeable few. Good Conservative Jews, at the most basic level, were those who paid their

synagogue dues to a Conservative synagogue. Some of these were active in committees relating to the building, raising

money, tending to the education of children and/or adults and seeing to the social program. The ritual side of the

synagogue was left to those who fit the old description of Schechter. These religious members often deliberated as if

the rest of the congregation did not exist and in turn the others in the congregation left them alone as if what they were

doing was not very important to the social/financial/political life of the synagogue.

Conservative congregations in the 1950s were successful because they appealed to families; couples in their middle

twenties with young children and their parents who had some connection to Jewish observance but had long ago left

Orthodox Judaism. This became the foundation of the Conservative synagogue. In an appeal to families with young

children, Conservative congregations gave them the school and the pre-school that these families needed to educatetheir children, and the parents would then give at least five to seven years of their time volunteering for the

congregation. If Jewish families could come in at the pre-school level and stay as their teens joined USY, this window

could be extended somewhat. But in a mobile society, eventually the empty nesters would move to a retirement

community and the congregation would recruit new young families to take their place. Congregations moved from the

city to the suburbs and from one suburb to a different suburb, following the places with affordable housing where young

Jewish families were choosing to live.

Todays demographics are entirely different. Most young Jews are not married at age 25. They remain single, or live with

their partner, unmarried for five to nine or more years. I am convinced that in many cases, the only reason they marry at

all is because they want to have children, a decision that is made when the couple is in their mid-thirties. Thus, we seepre-school parents in their forties and parents of religious school students in their fifties. This leaves synagogues with a

ten-year gap on the front end, waiting for young Jews to have children to send to religious schools and join

congregations. For the past fifty years, the primary reason to join a Conservative synagogue was to send children to the

school. Today, we need to find other reasons for young Jews to connect with our community.



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Rabbi Randall J. Konigsburg, continued

Storahtelling has shown that the Torah reading itself can become exciting theater. Jews will

stay at services, even for three hours, if the program is compelling. We are also finding that

one size does not fit all when it comes to prayer. Congregations may need to run

multiple services to meet the different spiritual needs in our community. A lay-run

service, a Carlebach service, a young family service may all need to be running at the

same time.

Conservative congregations have never really been deep into social action. This is an area that we can no longer ignore.Jews at almost every age are very busy but are quick to admit that their lives are spread way too thin, without any depth

at all. This requires more than just another Mitzvah Day. IKAR and Hadar and Ansche Chesed in New York City have

shown that ongoing social action/political action projects build a strong commitment to the community. This alone may

be the key to attracting the young single Jews that we crave so deeply. We are not talking about an annual event, but

regular commitments to food pantries, soup kitchens, homeless shelters, nursing homes, hospitals, and Magen Tzedek.

Political action means more than just a sermon on Israel; it requires ongoing projects that support Masortis work with

the disabled, AIPAC, Darfur, discrimination and immigration reform to mention just a few causes.

There is also some talk today about stressing less the dues/membership model of a congregation and using instead the

community organization model. In this model, synagogue leadership trains a central core of committed Jews

empowering this core to go out and teach other Jews in their homes and businesses. There is not just one adult

education class with twenty students but a core of ten trained teachers who go out and lead ten study groups extending

our reach to a hundred Jews. These study groups, in turn create small havurah type groups that can come to services

together, attend social action events together and create community. And yes, in return for the flow of support that

comes from the home synagogue, these groups, in turn, send their donations to the synagogue in appreciation for all the

support they receive. This model, perhaps, can once again help us train and grow a new community of Jews who are

serious about living a modern Jewish life and who will appreciate a Movement dedicated to the needs of this Catholic

Israel.

We know what we need to do to grow our Movement. The only question that remains is if we have the lay and

professional leadership to make it happen.

Rabbi Randall J. Konigsburg is the Senior Rabbi of Temple Emeth of Delray Beach, Florida.


Credit is definitely due to both JTS and Zeigler for exploring the organizing model with its

students. I believe that it is precisely this kind of training that all of our professionals need

to make Conservative Judaism successful. Using organizing principles like one-to-one

relationships, leadership development and coalition-building, our movement can stimulate

a new sense of purpose where individuals and institutions can publicly commit to an

emergent vision of Conservative Judaism.

What will be the new vision of Conservative Judaism? Its impossible to say, and thats the

beauty of community organizing. It begins with the open-ended question to every

individual: What makes you passionate about being a Conservative Jew? Unless we

undertake a campaign that reaches into the homes of our Conservative constituency, we

run the risk of simply changing policies without renewing the mandate to lead. I am not

sure that is a risk we can afford.

-Rabbi Noah Farkas, The Re-founding Of Conservative Judaism, The New York Jewish Week, 12/22/2009


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Paul Levine, continued

Fortunately, Conservative Judaism still wears the crown ofTorah in its unparalleled, unfiltered and unabashed

modern and rational approach to scholarship and the dynamics ofhalacha. I believe that protecting and

defending the integrity of conserving Rabbinic Judaism is essential to future relevance of the Conservative

Judaism. Hence, it is not about fixing ideology, it is about conveying it to the current and emerging generations.

By creating personal involvement and communal connection committed to this ideological framework,

Conservative synagogues can then become PURPOSEFULLY exciting, compelling, and engaging places that willdraw the finest graduates of the most outstanding Conservative educational and youth programs, along with

new recruits attracted by the integrity and sincerity of the community adhering to this authentic tradition and

heritage ofTorah-true Rabbinic Judaism for our times.

This is a completely different paradigm from the current emphasis on popular event-oriented programming.

Adherents to this heightened level of commitment would need to be encouraged and welcomed at a grassroots

level, with strong and vocal support from the movement to make a place within the Conservative communities

for these otherwise independent outlying groups.

If successful, Conservative Judaism might then be reestablished as normative for those seeking a unique and

credible alternative to the over-zealous Orthodoxy and the laissez-faire Reform.

Paul Levine is an active Shefanik.

Jonah Rank: Bringing the Soul Back to the Body of Conservative Judaism: A History of Symptoms, and Some

Working Prescriptions

Among the meditations recited upon waking up, the traditional Siddur(prayer book) includes a passage that begins,

Elohai, neshamah shennatatta bi tehorah hi(My God, the soulwhich You have given me is pure). We may be familiar

with a melody for these six words since modern Jewish musicians have often set these opening words to appropriately

inspirational music, but less well known is the berakhah (blessing) that ends the passage: Barukh Attah Adonai,

hammahazir neshamot lifgarim metim(Blessed are You, LORD, who returns souls to their lifeless corpses). We are well

aware that our Neshamah or Nefesh (soul) is pure, but finding the pure Nefesh within our Guf(body) is a step in the

process.

The Nefesh that is Conservative Jewish philosophy and the Gufthat is, I would add, the population of Conservative Jewry

are inseparable. Conservative Jewish philosophy has, throughout its history, appealed mostly to a select minority of

adherents who were taught the values of Conservative Jewish philosophy by its founders, or by those who learned

directly from its founders. Conservative Jewish leaders must both believe in Conservative Jewish philosophy and

recognize that they, as parts of the Rosh (head), cannot work without the rest of the Guf." Where is the Lev(heart) that

pumps the blood of passion into the Guf? Where are the Zeroot

(arms) that embrace our values? And without Raglayim(legs), can we speak of a halichah (movement) within halachah (Jewish law)?



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Jonah Rank, continued

One of the greatest failures of Orthodox Judaism has been its abundance of insular

communities, communities that dont reach out to the unaffiliated and the

unconvinced, but reach in and preach to the converted. Although the essence of this

problem is apparent in Conservative Judaism, its caliber is heavier; Conservative

synagogues and schools usually contain a preacher who can preach to her or his

own choir, butin most casesthat core group of believers makes up fewer than5% of the synagogue membership.

Although Not Orthodox and Not Reform is an insufficient religious dogma, the truth is that most Conservative

synagogues historically were founded on that very vague idea; for whatever reason, these Jews had had enough of

Orthodoxy and had had enough of Reform. In the majority of these cases, the philosophies and beliefs (or lack of concern

thereof) of the founders of Conservative synagogues was very much in line with that of the primary membership of

Reform synagogues. With little regard for halacha, theology or philosophy, the early Conservative Jews maintained a

certain respect for certain elements of traditional Judaism (understood as traditional, rather than obligatory) such as

Kashrut, Passover, Shabbat, Hebrew prayer, or marriage between fellow Jews. Although these Jews did not practice

Orthodoxy, they were uncomfortable in the Reform community where these traditions were seen as simply ignored

rather than seriously re-evaluated. At heart, the founders of the Conservative synagogues were not Reform Jews, and

they were not Orthodox Jews. But quite frankly, they might not have been Conservative Jews either.

Although the founders of Conservative synagogues may have been lucky enough to find clergy and educators who were

trained in those theoretical principles of Conservative Judaism, the Conservative rabbi was faced with a task unlike that o

their Reform and Orthodox colleagues. An Orthodox rabbi could step foot inside a synagogue com-posed of Jews who

cared to know that their religious principles and actions were in line with the rabbis Piskei Halachah (halachic rulings). A

Reform rabbi knew that the synagogues clientele cared to maintain the moral imperative and spiritual awareness which

are inseparable from Judaism and, like the rabbi, these Jews needed something totally un-Orthodox in the realm of

rituals. On the other hand, a Conservative rabbi would walk into a synagogue wherein most congregants were

sympathetic to Judaism but often not very actively engaged; even if they were more observant in ways than their Reform

peers, they were not strict adherents to the principles of Conservative Judaism. A Conservative rabbi entered a

synagogue where the congregants had limited knowledge of Hebrew and little interest in fulfilling Mitzvot; however,

going to a shuland going through the motions of traditionalism had stayed important to them through the years. Yet

making something new and meaningful out of Conservative Judaism was never the common goal among the majority

of the earliest members of Conservative synagogues.

Three sociological problems seem to have resulted in the Conservative Judaism that will be remembered at the end of

2009: (1) because the majority of early Conservative shul-goers did not actively seek transformational experiences or

rituals, they never demanded a practical definition of Conservative Judaism; (2) because Conservative Judaism was born

out of studies at the Jewish Theological Seminaryand not out of a form of Jewish life that was practiced by an actualcommunity per seConservative Jewish leaders who had studied with masters and founders of Conservative Judaism

never saw a clear model of Conservative Judaism; and (3) the majority of Conservative leadership spoke of but never

effectively preached and inspired their communities to accept the principles of their theoretical Conservative Judaism,

perhaps out of ineptitude or fear of controversy. The cerebral theory of Conservative Judaism never filtered out of the

Rosh and spread properly through the rest of the Guf. Perhaps the Rosh did not speak clearly, or did not think clearly, or

just did not chew up enough of Conservative Judaism so that the Gufcould digest it.



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Over a good number of decades, the Gufof Conservative Judaism has suffered the

vicious cycle of the Rosh becoming enamored with ideas for which the rest of the Guf

simply was not prepared. Soif were going to make it, and I sincerely believe we

canwhat can we do about the uninitiated Jew? Initiate. Teach the uninitiated, and

learn from the uninitiated. Inspire the uninitiated and be inspired by the uninitiated.

Challenge the uninitiated, and let the uninitiated challenge us.

For as long as Jews are expected to enter a Conservative shuland to find inspiration solely from the music of prayer and

the foreign words on the pages, the uninitiated will remain incapable and illiterate in the written languages of Judaism

uninitiated. For as long as Jews are just expected to enter a Conservative shulon Shabbatand to earn their entire weekly

dosage ofTorah study from the words of the rabbi, they will not feel encouraged to open a Tanach (Bible) and to ask the

questions that Jews must ask and to seek the answers that Jews must seek; the uninitiated will then remain uninitiated.

And as long as Jews are expected to become the community of a Conservative shulwithout ever learning that

Conservative Judaism is a new (and improved) Judaism, and that we each have to undergo some transforming in order

for us to become honest and coherent Jews, the uninitiated will remain Not Orthodox and Not Reform and nothing more

uninitiated.

The Orthodox might give the radically right-winged answers, and the Reform might give the radically left-winged answers

but we will never find the middle-grounds if we cannot find the edges. True Conservative Judaism needs, as Pirkei Avot

4:1 prescribes, the Hakham (Wise Person): Hallomed Mikkol Adam (the Student of All Humanity). We must constantly

balance the questions of the right with the answers of the left, and vice versa; however, though we might not each

become a Hakham, we are all able to be Talmidim (Students) and Talmidei Hakhamim (Students of Wise People). It is

insufficient to produce only a Hakham who adjoins the Rosh of the Guf. It is time for the limbs of the Gufof Conservative

Judaism to become Talmidei Hakhamim, and they cant do it without an educated Rosh.

After the community learns that the Introduction to Judaism class is not where Jewish learning and living end, we must

turn the Conservative Beit Tefillah (House of Prayer) into a Conservative Beit Midrash (House of Study). Though the taskmay sound overwhelming, it is a fine line that separates prayer and study. Rabbi Louis Finkelstein once said, When I

pray, I talk to God; when I study, God talks to me. This understanding of prayer and study as the Eternal Jewish dialogue

with the Divine is among the oldest principles of Judaism. Classical Rabbinic literature records Jewish prayer in the Beit

Midrash and Jewish study in the Beit Tefillah, and Ashkenazic and Sephardic Jewry have often built a Beit Tefillah called a

Beit Midrash and vice versa.

Fortunately, Conservative synagogues generally are comfortable finding a proper prayer quorum on a regular basiseve

if it is not the traditional 3 times a day. And, though serious study of Jewish texts and principles is more rare in the

Conservative synagogue, our communities are finding ways to become engaged in Jewish texts, principles and rituals.

Difficulty with reading Hebrew and unfamiliarity traditional melodies or the rhythm oftefillah prevents many Jews from

taking an active part in prayer services, so Cantor Jen Cohen of Temple Beth Sholom in Cherry Hill has been teaching

classes on How to Lead and Participate in a Shiva Minyan. Because the Hebrew oftefillaheven when we can read it

might not mean much, Dena Bodian has been teaching Hebrew of the Siddur focusing on basic grammar and common

siddurvocabulary at Anshe Emet Synagogue in Chicago.



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Since many Jews have never been exposed to the vast sea of rabbinic literature,

Rabbi Martin Cohen of Shelter Rock Jewish Center in Long Island has been holding

several classes at his shulwhere congregants can study Talmud, the words of

Maimonides, Rashis commentary on the Torah, and more. Because study ofTorah

during the Torah reading services is never enough, the rabbis of Temple Aliya in Los

Angeles, California lead a weekly Lunch and Learn to gain further insight into the

weekly Torah reading. The ultimate goal of these projects cannot possibly bedependency, that Conservative shul-goers will forever rely on the Rosh. These programs all aim for independence. I

am proud that my own shul, Midway Jewish Center, has recently purchased Hebrew-English sets of the Mishnah, the

Talmud, and other Jewish codes and commentaries and has placed these sefarim (books) in a Chapel so as to annex

one Beit Tefillah into a Beit Midrash. Though my shulmay be a few years away from a clientele literate in Hebrew, we

are not far from a community ofTalmidei Hakhamim. All it will take is a Jew who opens a book and is able to ask and

answer questions like a Conservative Jew.

Conservative Judaism exists outside of texts though. The social actions we take for Darfur or for Israel, the friendships we

build through youth groups or havurot(social gatherings - for study, prayer and ritual life), the folksongs and childrens

songs we have and pass on from generation to generation: these are all Conservative Judaism. Rabbi Harold Schulweishas spoken of the Head Jew (the intellectual Jew), the Heart Jew (the passionate Jew), and the Hand Jew (the activ

Jew). For too long, Conservative Judaism has been Head Jews stuck in the Rosh, and the Rosh has stuck to the Head Jews

The Rosh must now awaken the rest of the Guf.

When I recite Barukh Attah Adonai, hammahazir neshamot lifgarim metim, I am less concerned with my body than the

bodies I see in shul. Everyday, I hope that the Jewswith or without kishkeswill not only remain Jewish, but I hope that

the Conservative Jewish community, with Gods grace, will endow itselfwith the tools, the passions and the

commitments of Conservative Jewish thinking: a Nefesh greater than the love ofstam (simply) Yiddishkeit.

In Mishnah Yoma 1:5, we read that, when it came time to preparing the Temple for Yom Kippur, the High Priest was

entrusted with a secret formula for performing the sacrificial rites through which Israel's sins would be cleansed from thesoul of the people:

The Elders of the Courthouse passed the message along to the Elders of the Priesthood, and they had gone up to

receive these words from the House of Avtinas. They swore to the House of Avtinas that they had the message

straight, and the Elders left to go their way. The Elders would then say to the High Priest in the Temple, My

Master: the High Priest! We are messengers of the Courthouse, and you are both our messenger and the

messenger of the Courthouse. We trust that yousworn to the One whose Name dwells in this Housewill not

change a word from all that we have said to you. The High Priest would depart and weep, and they too would

depart and weep.

Conservative Judaism is not a secret formula of the Temple, but sometimes it feels like it. We have Elder-like masterstrained by particular Houses (of Study) where the essence of Conservative Judaism is taught. In the days of the Temple,

the High Priest was overwhelmed by the burden of the secret intricacies involved in purifying the soul of the people, and

today the Rosh of our Gufcan feel overwhelmed by the mission of giving our young Gufa Nefesh, for such a task takes an

entire community - not just the Rosh.



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Conservative Judaism is a young religion, and infants are subject to infirmities that doctors hope the young will overcome

with proper treatment. It should be no surprise that, in a few years, we will outgrow the struggles of the Conservative

Judaism of 2009. With proper dosages of education, experience and action, everything that has found a place in our Rosh

will gradually digest and flow into the rest of our Guf. And when that happens, we will not need to pray that God returns

the Nefesh to the Guf, but we can finally thank God for having returned the Nefesh to the Guf.

Jonah Rank is a Senior at the Columbia University School of General Studies and Albert A. List College of the JewishTheological Seminary of America.

________________________________________________________________________________________________________

I have observed that the strength of the Conservative movement came out of a dynamic interplay

between an educated clergy capable of articulating and teaching from the historically authentic

academic approach to learning and halacha that is ever evolving from the seminary community, along

with the local expressions of a diversity of affiliated congregations throughout the world. I don't think

anyone benefits from the imposition of top-down marketing. This institutional movement-building is a

misguided attempt at support at best, and perhaps a misappropriation of local synagogue dues to

empower and sustain a centralized bureaucracy when viewed critically.

~Paul Levine , 5769:2 (p. 11)

The following is an excerpt from Fred Passmans Conservative Judaism Where are We Heading and How Do We

Get There.

If we think of our congregants and prospective congregants as consumers, they will think of us as suppliers. If we are

selling Judaism we will send out one set of signals. If we decide to create environments that are incubators for cultivating

passionate Judaism, then we will send out a different set of signals. I suggest that we need to work on creating a holistic,

compelling congregational experience. What makes the Conservative Jewish congregational experience unique is our

approach to Jewish living and learning. What we market is almost irrelevant. Each congregation should clearly identifytheir community norms, and ensure that all members are intimately aware of those norms. Its okay for folks who arent

comfortable with our communitys norms to look elsewhere. Once a congregation lives its norms unequivocally, it will

attract people who accept them. It must ask, How are our norms expressed in our community life? How do we promote

engagement in Jewish living, across the various demographic groups that our community wishes to serve?Im not

suggesting that there is one right path. I am suggesting that both lay and professional leaders spend so much time

focusing on budgets, cash-flow and operations, that we tend to forget why we exist. Inevitably, members and perspective

members sense that we arent focused on the mission of building vibrant Jewish community, but in the business of

marketing Jewish services. We simplify our liturgy so that we wont lose the unengaged, thereby disenfranchising those

who are serious about the liturgical experience. We open our doors to the general community in order to increase

revenues, but blur the message of who we are and what we stand for in the process. Why do we keep trying to spendmore money on marketing efforts that are fruitless, rather than take a step back and assess who we are and how we are

perceived? Each community will have a unique set of answers to these questions. Many will dismiss them as being

irrelevant. Those who do dismiss the questions will most likely see their numbers continue to dwindle and rail against the

outside forces responsible for their losses.



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I feel that top-down marketing is irrelevant. People show up at a synagogue or independent Minyan for many different

reasons. However, their decisions whether to show up a second time, to join the community, to become personally

invested in the community and its lifestyle are all driven by their personal experience of their relationship with the

community. Communities that know how to embrace members and the unfamiliar face tend to flourish. Those who

depend on marketing, catch phrases and other such devices, but dont excel in building interpersonal connections, tend

to wither. Most remarkably, while they are withering, their leadership invests tremendous energy trying to figure out

better membership recruitment strategies. Congregational leaders must understand that no one is engaged by saw-dust

Judaism. Few people are fooled by superficial outreach programs. Congregations whose members are passionate about

living Jewish lives tend to be member-magnets. These congregations dont focus on turning every prospect into a

member. They focus on continually building community. They have well attended Minyanim. They have intellectually

stimulating life-long learning opportunities. The majority of congregants do their best to emulate Jewish living in the

model demonstrated by their professional clergy. I wont try to list all of the other characteristics of a thriving Jewish

community, but there are probably at least another dozen characteristics that they share.

When you walk into this type of congregation the feeling of positive energy is palpable. When you walk into a

dysfunctional, failing congregation, the feeling is equally palpable. Most Conservative Jewish communities are

somewhere along the continuum between thriving and failing. I feel that there are some things that the meta-organizations of the Conservative Movement can do to help move towards the thriving end of the spectrum, but no

outside organization can infuse a congregation with this dynamic. It has to come from within. The lay members and the

clergy have to work together to become this type of community.

Once individual congregations have answered the required questions and created the thriving Jewish community they

seek to become, they need to be a part of a collective so that we can enjoy the dialogues among communities; provide

mechanisms to ensure that the resources and ideas developed in thriving communities can be communicated to and

adopted by struggling communities; and, as demographics change in formerly Jewish communities, as a movement to be

able to help its remaining members know that they are part of a larger community. I sense that Conservative Judaism

continues to exist today in part because of our passionate debates on the meaning ofmitzvah in our lives, the meaningand role of our liturgy, and the ethical implications of Jewish living. The various movement affiliates provide the

framework and context for inter-community dialogue and support. The role of the Conservative Movement affiliates has

never been static, nor is it today. Within all of the key entities, there is lively debate on what exactly are that entitys

contribution to and role within Conservative Judaism and the Conservative Movement. Increasingly, these debates

address the relationships among the key entities. None of the movement structures can exist for their own sake. Each

affiliate organization serves a unique, important role in serving the Jewish community, particularly the members of the

Conservative Jewish community. Theres certainly overlap and competition. Sadly, there are also movement-wide needs

that have fallen through the cracks, that arent being served adequately by any movement-wide organization. But the

discussions that we are having are proof of our vitality and of the myriad perspectives they we have on just about every

imaginable issue.



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The power of Conservative Judaism is in its blend of spirituality and scholastic rigor.

Conservative Jews are expected to be able to embrace a concept of a living God,

while grappling with the many complex, conflicting and sometimes troubling ideas

contained in Tanakh and in our vast literature. The meta-institutions of Conservative

Judaism each play a role in supporting local communities and bringing members of

geographically dispersed communities into contact. This is movement building in the

best sense. It pools resources and makes possible programs and relationships thatcouldnt exist otherwise.

The United Synagogue of Conservative Judaism and the other leading entities of the Conservative Movement offer

training and educational programs that are difficult to replicate within any but the largest congregations. Ramah, Nativ,

Schechter, USY on Wheels, SULAM, IMUN, the various Mens Club and Womens League retreats, the Rabbinical and

Cantor Assemblies continuing education programs for rabbis and cantors all provide substance that participants can

bring back to their respective congregations. Its up to those who return from these programs carrying a certain spark of

Torah to make it infectious within their congregations. How do we help increase the odds of their success? I believe that

the question on which we need to focus our energies, not on developing an uberad campaign or new movement name. A

rose by any other name and so too a cow-flop.

The Mission of the ShefaNetwork is two-fold: To bring together

dreamers from within the Conservative Movement and to give their

dreams an audible voice. We are part of the Conservative Movement

and commit ourselves to work towards its health. Be a part of our

community of builders and dreamers!

www.shefanetwork.org

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